Clean Hands

A difficult passage to interpret is that of 1 Timothy 2:8. At first, it appears to be a clear-cut directive from the desires of Paul that worshipers are to be holy. But a closer look into Paul’s first century context and social nuances reveals that there is much to be learned behind our English translations.

My own translation reveals some details of the original intent, and commentary is required to hear the passage as Paul would have meant it and as his original audience would have received it.

“Therefore, I want men in every place to prepare themselves for ministry without impurities in their hearts or minds.”

Philip Towner brings up a significant understanding from Paul’s first century world that is required by modern readers, if we are to correctly interpret his message to the Christian worshipers in Ephesus. In his commentary, New International Commentary on the New Testament: The Letters to Timothy and Titus, Towner shares that “ἐν παντὶ τόπῳ” (Engl. In every place) was heard as an echo of Malachi 1:11 by the ancient Jews of Paul’s first century world.

In their ancient Jewish tradition, Malachi 1:11 and 14 go together to form one cohesive thought as a quote from God that quarrels were to be settled before one begins to pray. That teaching was based on the ancient practice of the Israelite priests who were required to purify themselves with water before they could enter the Temple and minister to God’s people (see Leviticus 16). The ritual hand washing of a priest was a public act that symbolized the purifying of the priest’s inner self, giving the message to the worshipers that the priest was purified of any emotional or mental strains including anger or feelings of dissension toward another child of God.

Further insight to this passage includes the historical understanding that the citation of Malachi 1:11 and 14 specifically symbolized God’s turning toward the nations with mercy, and the pronouncing of his judgment upon impure worship in the temple, thus teaching the importance of how men and women are to conduct themselves, not simply as worshipers, but as ministers in worship.

Like the Jewish priests, if a Christian minster’s behavior was carried out with a backdrop of negative thoughts and resentment, the negative effect would impact those inside and outside the place of worship.

One final important note: Pauline worship gatherings were primarily done in house churches. And, because the atrium of a house, where the worship was done, was considered a public domain, house-worship was considered a public activity. Any negativity in worship, which was a public event, would have posed a problem for Paul, as he was concerned, not only with the effective and God-honoring worship of Christians, but also with the public perception of Christians.

The intention of Paul’s words in 1 Timothy 2:8 are to remind the leaders of Christian worship to forgive and be forgiven (to present themselves pure) before they attempt to lead God’s people in worship.

Works Cited:

Philip H. Towner, New International Commentary on the New Testament: The Letters to Timothy and Titus(Grand Rapids: Eerdmans, 2006), p. 203.

Carolyn Osiek and David L. Balch Families in the New Testament World: Households and House Churches (Louisville, Kentucky:Westminster John Knox Press), pp. 16-7.


In His dust,
Johnny

Writer: Capt. Jonathan Gainey was born in Jacksonville, FL in June, 1969. He has been married to Staci, the daughter of retired Salvation Army officers, for twenty years and they have four children ages 18, 16, 12, and 4. Jonathan was commissioned as an officer in June of 2002, and is currently serving in his third appointment in New Bern, NC, USA. He is working on a Masters of Divinity from Gordon-Conwell Theological Seminary and is the creator and manager of the Flocks Diner website, where his passion for learning and teaching is expressed and shared through writing and a weekly podcast.